In Book Four of the *Masnavi*, Rumi provides a spiritual commentary on the Quranic phrase 'Ya Ayyuha al-Muzzammil' (O you wrapped in garments). He interprets this as a divine command to the Prophet Muhammad to step out of his cloak of solitary retreat and actively assume the mantle of leadership. Rumi emphasizes the Prophet's essential role as a guide and savior, referring to him as a 'second Noah' (Nuh-e Thani) and urging him to act as the captain of the ship in the perilous sea of the world to rescue humanity from spiritual ruin.

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## Original content
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خواند مزمل نبی را زین سبب 
که برون آ از گلیم ای بوالهرب
سر مکش اندر گلیم و رو مپوش 
که جهان جسمی ست سرگردان ، تو هوش
هین مشو پنهان ز ننگ مدعی 
که تو داری شمع وحی شعشعی
هین قم اللیل که شمعی ای همام 
شمع اندر شب بود اندر قیام
بی فروغت روز روشن هم شب ست 
بی پناهت شیر اسیر ارنب ست
باش کشتیبان درین بحر صفا 
که تو نوح ثانی یی ای مصطفی
ره شناسی می بباید با لباب 
هر رهی را خاصه اندر راه آب
خیز بنگر کاروان ره زده 
هر طرف غولی ست کشتیبان شده
خضر وقتی ، غوث هر کشتی توی 
هم چو روح الله مکن تنها روی
پیش این جمعی چو شمع آسمان 
انقطاع و خلوت آری را بمان
وقت خلوت نیست اندر جمع آی 
ای هدی چون کوه قاف و تو همای
بدر بر صدر فلک شد شب روان 
سیر را نگذارد از بانگ سگان
طاعنان هم چون سگان بر بدر تو 
بانگ می دارند سوی صدر تو
این سگان کرند از امر انصتوا 
از سفه وع وع کنان بر بدر تو
هین بمگذار ای شفا رنجور را 
تو ز خشم کر عصای کور را
نه تو گفتی قاید اعمی به راه ؟ 
صد ثواب و اجر یابد از اله ؟
هر که او چل گام کوری را کشد ؟ 
گشت آمرزیده و یابد رشد ؟
پس بکش تو زین جهان بی قرار 
جوق کوران را قطار اندر قطار
کار هادی این بود تو هادی یی 
ماتم آخر زمان را شادی یی
هین روان کن ای امام المتقین 
این خیال اندیشگان را تا یقین
هر که در مکر تو دارد دل گرو 
گردنش را من زنم ، تو شاد رو
بر سر کوریش کوری ها نهم 
او شکر پندارد و زهرش دهم
عقل ها از نور من افروختند 
مکرها از مکر من آموختند
چیست خود آلاجق آن ترکمان ؟! 
پیش پای نره پیلان جهان ؟
آن چراغ او به پیش صرصرم 
خود چه باشد ای مهین پیغامبرم ؟
خیز در دم تو به صور سهمناک 
تا هزاران مرده بر روید ز خاک
چون تو اسرافیل وقتی راست خیز 
رستخیزی ساز پیش از رستخیز
هر که گوید «کو قیامت؟ » ای صنم 
خویش بنما که قیامت نک منم
در نگر ای سایل محنت زده 
زین قیامت صد جهان افزون شده
ور نباشد اهل این ذکر و قنوت 
پس جواب الاحمق ای سلطان سکوت
ز آسمان حق سکوت آید جواب 
چون بود جانا دعا نامستجاب
ای دریغا وقت خرمن گاه شد 
لیک روز از بخت ما بیگاه شد
وقت تنگ ست و فراخی این کلام 
تنگ می آید بر او عمر دوام
نیزه بازی اندرین کوه های تنگ 
نیزه بازان را همی آرد به تنگ
وقت تنگ و خاطر و فهم عوام 
تنگ تر صد ره ز وقت است ای غلام
چون جواب احمق آمد خامشی 
این درازی در سخن چون می کشی
از کمال رحمت و موج کرم 
می دهد هر شوره را باران و نم

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## English translation
He called the Prophet "Muzzammil" for this reason:\n"Come out from beneath your cloak, O master of flight [retreat]!"\n\nDraw not your head into the cloak, hide not your face,\nfor the world is bodily — your intellect wanders bewildered.\n\nBeware! Hide not yourself from shame before the pretender,\nfor you hold the radiant candle of Revelation.\n\nBeware! 'Qum al-layl' — for you are a candle, O great one;\na candle stands at its station in the night.\n\nWithout your light, even bright day is night;\nwithout your shelter, the lion is captive to the hare.\n\nBe the helmsman in this sea of purity,\nfor you are a second Noah, O Mustafa.\n\nKnowledge of the way is needed with the essence (lubāb),\nfor every path — especially on the path of water.\n\nRise and behold the caravan gone astray —\non every side a ghoul has become a helmsman.\n\nYou are the Khidr of the age, the succor of every ship;\nlike Rūḥ Allāh, go not alone.\n\nBefore this gathering, like a candle of heaven,\nleave aside withdrawal and solitary retreat.\n\nIt is not time for seclusion — come among the gathering,\nO Guidance! Like Mount Qāf — and you are the Humā.\n\nThe full moon, journeying on the throne of the sky at night,\ndoes not abandon its course because of the barking of dogs.\n\nThe slanderers, like dogs barking at your full moon,\nbark toward your high station.\n\nThese dogs are deaf to the command 'Ansitū!'\nfoolishly barking and yelping at your full moon.\n\nBeware! Abandon not the sick, O Healing One;\ndo not, out of anger for the deaf, cast aside the staff of the blind.\n\nDid you not say: the guide of the blind on the path\nreceives a hundredfold reward and merit from God?\n\nWhoever leads a blind person forty steps\nis forgiven and attains righteous growth.\n\nSo lead, out of this restless world,\nthe throngs of the blind, caravan after caravan.\n\nThis is the work of the guide — and you are the Guide;\nyou are the joy in the grief of the final age.\n\nBeware! Set in motion, O Imām al-Muttaqīn,\nthese dreamers and fantasizers toward certainty.\n\nWhoever pledges his heart to scheming against you —\nI shall strike his neck; go forth in joy.\n\nUpon his blindness I shall heap further blindnesses;\nhe will think it is sugar, and I shall give him poison.\n\nIntellects were kindled from my light;\nschemes were learned from my scheming.\n\nWhat, after all, is the tent of that Turkman\nbefore the feet of the mighty elephants of the world?\n\nWhat is his lamp before my hurricane-wind?\nWhat can it amount to, O my most honored Prophet?\n\nRise! Breathe into the dreadful Sūr,\nthat thousands of the dead may sprout from the earth.\n\nSince you are the Isrāfīl of the age, rise upright;\nmake a resurrection before the Resurrection.\n\nWhoever asks, 'Where is the Resurrection?' O beloved,\nshow yourself and say: 'Lo, I am the Resurrection!'\n\nLook, O grief-stricken seeker,\nhow a hundred worlds have been multiplied from this Resurrection.\n\nAnd if there is none worthy of this dhikr and qunūt,\nthen 'answer not the fool,' O Sultan of Silence.\n\nFrom the heaven of Truth, silence comes as the answer —\nhow then, O soul, could a prayer go unanswered?\n\nAlas! The time of the threshing floor has come,\nbut the day, by our fortune, has grown late.\n\nThe time is narrow and the expanse of this speech\npresses tight against the enduring span of a life.\n\nLance-play in these narrow mountain passes\nbrings the lancers themselves to distress.\n\nThe time is narrow, and the minds and understanding of the common folk\nare a hundred times narrower than the time, O servant.\n\nSince silence is the answer to the fool,\nwhy do you prolong this speech so?\n\nFrom the perfection of mercy and the waves of generosity,\nHe gives rain and moisture to every barren patch.

دفتر چهارم - بخش ۵۴ - تفسیر یا ایها المزمل / Book Four - Section 54 - Commentary on Ya Ayyuha al-Muzzammil

In the *Masnavi*, Rumi frequently employs the story of Noah's Ark as a profound spiritual allegory. The narrative of Noah building his ship in a waterless desert amidst the mockery of his people illustrates the fundamental clash between divine obedience and worldly intellect. 

The mockers symbolize the superficial ego (Nafs) and limited human reasoning, which judge spiritual commands solely by material logic. Conversely, Noah's Ark represents divine protection, salvation, and the encompassing guidance of prophets and spiritual masters. Rumi later extends this metaphor (such as in Book Four) to assert that seeking the shelter of a true spiritual guide is akin to boarding the ark, providing the only salvation from the turbulent flood of worldly ignorance and tribulations.

The Symbolism of Noah's Ark in the Masnavi

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